“天命之性”的现代解读——兼及戴震对朱子的辩驳  

Modern Interpretation of“Nature from the Mandate of Heaven”:With the Argumentation of Dai Zhen against Master Zhu Xi

作　　者：谢遐龄[1] XIE Xialing(Department of Sociology,Fudan University,Shanghai 200433,China)

机构地区：[1]复旦大学社会学系,上海200433

出　　处：《同济大学学报（社会科学版）》2024年第1期99-108,共10页Journal of Tongji University:Social Science Edition

摘　　要：天命之性是程朱理学核心概念之一。意思是,人的存在即性,与生俱来。性有二重,一曰气质之性,一曰天命之性,天命之性即理。按现代观念,人的社会存在是其一切社会关系之总和。每个人一出生即落入某些社会关系之中。说社会存在与生俱来,或许成立。但是,朱子所说的天命之性,指的是天理(仁义礼智),落在人身,实为文化存在。此学说的涵义是:人生来就是高贵的,具备尊严。这为现代人人平等的观念奠定了基础。但仁义礼智是否与生俱来,却是个要研讨的问题。本文的解决思路是:将“天命之性”之“天”解读为意义世界,即属于第三世界;而将“天命”解读为来源于意义世界,因其并非与生俱来,而是在成长过程中得其教化。于是,工夫论要作调整,由朱子的复性论改变为充实完满论。自我,即本己存在。自我建构不仅有文化存在维度,还有社会存在维度。社会存在维度可以设计;文化存在维度目的唯一,即朱子所论。戴震深刻剖析了朱子的天命之性,恢复天命之性乃是气禀(血气心知)的古代学说,否定性即理,解构理义、气质二本,破性本善,开启了现代解读之路。One of the key conceptions by Cheng-Zhu School of Principle is nature from the mandate of heaven,assuming that“Xing”,nature or being,is inborn.According to them,human nature is twofold,comprised of nature of physical matter and form and nature from the mandate of heaven,the latter of which is referred to as principle.Today,the social being of mankind is considered as a collection of all his social networks which everybody falls into once born.It might make sense to say social being is innate.But what Zhu Xi said about nature from the mandate of heaven referred to heavenly principles,i.e.human-heartedness,righteousness,propriety and wisdom,that fell on mankind,which attributed more to cultural being.Zhu Xi’s theory implies that mankind is innately noble with dignity,laying the foundation of the modern conception of egalitarianism.However,whether heavenly principles are inborn is a problem left for further discussion.This study will attempt to interpret“heaven”as the meaning world,which belongs to the third world,and“mandate of heaven”,instead of inborn,as which originates from the meaning world,something to be cultivated in the process of one’s life development.Accordingly,the theory of self-cultivation needs to be adjusted from Zhu Xi’s theory of restoration of nature to the theory of enrichment and perfection of nature.Self is referred to as being in oneself.Construction of the self is not only based on cultural being,but also social being.While cultural being is absolute in purpose as advocated by Zhu Xi,social being is open for design.Dai Zhen offers an in-depth analysis of Zhu Xi’s nature from the mandate of heaven,restoring its ancient connotation as natural endowment,i.e.blood,vital force,mind and intelligence.He abnegates Cheng-Zhu’s belief in nature as principle,breaks the dichotomy of principle and righteousness and physical matter and form,and overturns the theory of innate goodness of human nature.In this way,Dai Zhen opens up the way of modern interpretation of the issue.

关 键 词：天命之性 性本善 文化存在 

分 类 号：B244.7[哲学宗教—中国哲学] B249.6